وَمَنْ ابْتَدَأَ بِالْكَلَامِ فِي وُقُوتِ الصَّلَاةِ كَفِعْلِ الْإِمَامِ فِي الْمُوَطَّأِ رَأَى أَنَّ الْخِطَابَ بِالطَّهَارَةِ وَغَيْرِهَا عَلَى سَبِيلِ الْوُجُوبِ إنَّمَا يَكُونُ بَعْدَ دُخُولِ الْوَقْتِ فَقَدَّمَ الْكَلَامَ عَلَيْهِ، ثُمَّ عَادَ إلَى الْكَلَامِ فِي الطَّهَارَةِ، ثُمَّ الَّذِينَ ابْتَدَءُوا بِالطَّهَارَةِ أَوْ ذَكَرُوهَا بَعْدَ الْعَقَائِدِ اخْتَلَفَتْ آرَاؤُهُمْ فِيمَا يُقَدِّمُونَ مِنْ أَنْوَاعِهَا فَمِنْهُمْ مَنْ ابْتَدَأَ بِذِكْرِ عَمَلِ الْوُضُوءِ كَالْمُدَوَّنَةِ وَابْنِ الْحَاجِبِ؛ لِأَنَّهُ الْمَنْصُوصُ عَلَيْهِ فِي الْقُرْآنِ عِنْدَ الْقِيَامِ إلَى الصَّلَاةِ وَمِنْهُمْ مَنْ ابْتَدَأَ بِذِكْرِ نَوَاقِضِ الْوُضُوءِ كَالرِّسَالَةِ؛ لِأَنَّهُ السَّابِقُ عَلَيْهِ عَادَةً وَمِنْهُمْ مَنْ ابْتَدَأَ بِذِكْرِ مَا يَكُونُ بِهِ الطَّهَارَةُ، وَهُوَ الْمَاءُ فِي الْغَالِبِ؛ لِأَنَّهُ مَا لَمْ يُوجَدْ هُوَ وَلَا بَدَلُهُ لَا تُوجَدُ الطَّهَارَةُ فَيَنْبَغِي أَنْ يَكُونَ الْكَلَامُ عَلَيْهِ سَابِقًا عَلَى الْكَلَامِ فِيهَا لِأَنَّهُ كَالْآلَةِ وَاسْتَدْعَى الْكَلَامُ فِيهِ الْكَلَامَ عَلَى الطَّهَارَةِ مِنْ الْأَشْيَاءِ وَالنَّجَسِ مِنْهَا لِكَيْ يُعْلَمَ مَا يُنَجِّسُ الَّذِي بِهِ تَكُونُ الطَّهَارَةُ وَمَا لَا يُنَجِّسُهُ وَمَا يَمْنَعُ التَّلَبُّسُ بِهِ مِنْ التَّقَرُّبِ بِالصَّلَاةِ وَمَا فِي حُكْمِهَا كَالطَّوَافِ وَمَا لَا يَمْنَعُ مِنْ ذَلِكَ وَهَذِهِ طَرِيقَةُ الْمُؤَلِّفِ وَمَنْ سَبَقَهُ إلَى ذَلِكَ وَاعْلَمْ أَنَّهُ قَدْ جَرَتْ عَادَتُهُمْ فِي هَذَا الْبَابِ أَنْ يَتَعَرَّضُوا لِبَيَانِ حَقَائِقَ سِتَّةٍ بَلْ سَبْعَةٍ وَهِيَ الطَّهَارَةُ وَالنَّجَاسَةُ وَالطَّاهِرُ وَالنَّجَسُ وَالطَّهُورِيَّةُ وَالتَّطْهِيرُ وَالتَّنْجِيسُ وَالتَّرْجَمَةُ الْمُضَافُ إلَيْهَا الْبَابُ هُنَا الطَّهَارَةُ وَعَلَيْهَا نَقْتَصِرُ عَلَى بَيَانِهَا وَمَا لِلِاخْتِصَارِ فَنَقُولُ الطَّهَارَةُ بِفَتْحِ الطَّاءِ وَهِيَ لُغَةً النَّزَاهَةُ وَالنَّظَافَةُ مِنْ الْأَدْنَاسِ وَالْأَوْسَاخِ وَتُسْتَعْمَلُ مَجَازًا فِي التَّنْزِيهِ عَنْ الْعُيُوبِ وَشَرْعًا قَالَ ابْنُ عَرَفَةَ وَهِيَ صِفَةٌ حُكْمِيَّةٌ تُوجِبُ لِمَوْصُوفِهَا جَوَازَ اسْتِبَاحَةِ الصَّلَاةِ بِهِ أَوْ فِيهِ أَوْ لَهُ فَالْأُولَيَانِ مِنْ خَبَثٍ وَالْأَخِيرَةُ مِنْ حَدَثٍ
And whoever begins with the discussion of the times of prayer, like the action of the Imam in al-Muwatta’, holds the view that the address regarding purification and other things by way of obligation only occurs after the entry of the time, so he presented the discussion on it first, then returned to the discussion on purification. Then, those who began with purification or mentioned it after matters of creed, their views differed on which of its types to present first. Among them are those who began by mentioning the act of ablution (wudu’), like in al-Mudawwanah and by Ibn al-Hajib, because it is what is explicitly stipulated in the Qur’an upon standing for prayer. And among them are those who began by mentioning the nullifiers of ablution, like in al-Risalah, because it is what customarily precedes it. And among them are those who began by mentioning that by which purification occurs, which is usually water, because as long as it or its substitute is not found, purification is not found. Therefore, the discussion on it should precede the discussion on purification, because it is like the tool. The discussion on it necessitated the discussion on the purity of things and the impurity among them, in order to know what renders impure that by which purification occurs and what does not, and what being clothed with it prevents one from drawing near [to Allah] through prayer and what is in its ruling, like circumambulation (tawaf), and what does not prevent that. And this is the method of the author and those who preceded him in that. And know that it has been their custom in this chapter to address the explanation of six realities, rather seven, which are: al-taharah (purification), al-najasah (impurity), al-tahir (the pure thing), al-najis (the impure thing), al-tuhuriyyah (the purifying quality), al-tathir (the act of purifying), and al-tanjis (the act of rendering impure). The chapter heading to which this chapter is appended here is al-taharah (purification), and upon it, we will limit ourselves to its explanation and what is for the sake of brevity. So we say: al-taharah, with a fathah on the ta’, is linguistically integrity and cleanliness from filth and dirt, and it is used metaphorically for being free from defects. And in the Shari’ah, Ibn ‘Arafah said: It is a legal attribute that necessitates for that which it describes the permissibility of rendering prayer permissible with it, in it, or for it. The first two are from filth (khabath), and the last is from ritual impurity (hadath).
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[حاشية العدوي]
–
[Hashiyat al-‘Adawi]
قَوْلُهُ رَأَى أَنَّ الْخِطَابَ بِالطَّهَارَةِ) أَيْ بِالْأَمْرِ الْمُحَصِّلِ لَهَا أَوْ أَرَادَ بِالطَّهَارَةِ التَّطْهِيرَ غَيْرَ مَا أَرَادَ ابْنُ عَرَفَةَ.
His statement “holds the view that the address regarding purification”: meaning, with the command that brings it about, or he intended by purification the act of purifying (al-tathir), other than what Ibn ‘Arafah intended.
(قَوْلُهُ عَلَى سَبِيلِ الْوُجُوبِ) مُتَعَلِّقٌ بِقَوْلِهِ الْخِطَابَ أَيْ الْخِطَابُ بِهَا أَيْ طَلَبُهَا الْآتِي عَلَى طَرِيقٍ هِيَ الْوُجُوبُ مِنْ إتْيَانِ الْجِنْسِ عَلَى أَحَدِ أَنْوَاعِهِ أَيْ فِي أَحَدِ أَنْوَاعِهِ فَالْوُجُوبُ أَحَدُ أَنْوَاعِ الطَّلَبِ
(His statement: by way of obligation) is connected to his statement “the address,” meaning the address regarding it, i.e., the request for it that comes by a way which is obligation, from the genus being applied to one of its types, meaning in one of its types, for obligation is one of the types of request.
(قَوْلُهُ: ثُمَّ عَادَ إلَى الْكَلَامِ فِي الطَّهَارَةِ) أَيْ رَجَعَ إلَى الْكَلَامِ فِي الطَّهَارَةِ أَيْ فِي الْأَحْكَامِ الَّتِي لَهَا ارْتِبَاطٌ بِالطَّهَارَةِ وَتَعَلُّقٌ بِهَا وَقَوْلُهُ، ثُمَّ الَّذِينَ ابْتَدَءُوا بِالطَّهَارَةِ أَيْ بِالْأَحْكَامِ الَّتِي لَهَا ارْتِبَاطٌ بِالطَّهَارَةِ الَّتِي هِيَ صِفَةٌ حُكْمِيَّةٌ عَلَى مَا يَأْتِي
(His statement: then returned to the discussion on purification) meaning, he went back to the discussion on purification, i.e., on the rulings that are connected to and related to purification. And his statement, “Then, those who began with purification,” meaning with the rulings that are connected to purification, which is a legal attribute as will be explained.
(قَوْلُهُ ابْتَدَءُوا بِالطَّهَارَةِ) أَيْ الَّذِينَ لَمْ يَتَكَلَّمُوا عَلَى الْعَقَائِدِ وَقَوْلُهُ أَوْ ذَكَرُوهَا بَعْدَ الْعَقَائِدِ انْتِقَالٌ لِمَا هُوَ أَعَمُّ
(His statement: began with purification) meaning, those who did not speak about matters of creed. And his statement, “or mentioned it after matters of creed,” is a transition to what is more general.
(قَوْلُهُ مِنْ أَنْوَاعِهَا) أَيْ الطَّهَارَةِ أَرَادَ بِأَنْوَاعِهَا مَالَهُ ارْتِبَاطٌ بِهَا الْمُبَيَّنُ بِمَا يَأْتِي
(His statement: of its types) i.e., of purification; he meant by “its types” that which is connected to it, which is explained by what follows.
(قَوْلُهُ عَمَلِ الْوُضُوءِ) أَيْ عَمَلٍ هُوَ الْوُضُوءُ
(His statement: the act of ablution) i.e., an act which is ablution.
(قَوْلُهُ؛ لِأَنَّهُ السَّابِقُ) أَيْ؛ لِأَنَّ النَّاقِضَ سَابِقٌ عَلَيْهِ عَادَةً وَلَا يَخْفَى أَنَّهُ إذَا كَانَ نَاقِضًا لِلْوُضُوءِ يَكُونُ قَطْعًا مُتَأَخِّرًا عَنْهُ وَلَا يُعْقَلُ أَنْ يَكُونَ مُتَقَدِّمًا عَلَيْهِ فَكَيْفَ يَصِحُّ التَّعْلِيلُ بِقَوْلِهِ؛ لِأَنَّهُ السَّابِقُ عَلَيْهِ عَادَةً وَيُجَابُ بِأَنَّهُ أَرَادَ بِالنَّاقِضِ الْمُوجِبَ تَأَمَّلْ وَقَوْلُهُ وَبِذِكْرِ مَا يَكُونُ بِهِ الطَّهَارَةُ أَيْ بِسَبَبِ الطَّهَارَةِ، وَهُوَ الْوُضُوءُ وَالتَّيَمُّمُ أَوْ أَرَادَ بِهَا التَّطْهِيرَ فَلَا حَاجَةَ إلَى تَقْدِيرٍ
(His statement: because it is what precedes) i.e., because the nullifier customarily precedes it. It is not hidden that if it is a nullifier of ablution, it is definitely subsequent to it, and it is inconceivable for it to be antecedent to it. So how can the justification with his statement “because it is what customarily precedes it” be correct? It is answered that he meant by “the nullifier” that which necessitates [ablution]. Ponder this. And his statement, “and by mentioning that by which purification occurs,” meaning by the cause of purification, which is ablution and tayammum, or he intended by it the act of purifying (al-tathir), so there is no need for an estimation.
(قَوْلُهُ؛ لِأَنَّهُ مَا لَمْ يُوجَدْ إلَخْ) تَعْلِيلٌ لِقَوْلِهِ بِذِكْرِ مَا يَكُونُ بِهِ الطَّهَارَةُ
(His statement: because as long as it is not found, etc.) is a justification for his statement “by mentioning that by which purification occurs.”
(قَوْلُهُ لَا تُوجَدُ الطَّهَارَةُ) أَيْ سَبَبُهَا مِنْ الْوُضُوءِ وَغَيْرِهِ
(His statement: purification is not found) i.e., its cause, such as ablution and other things.
(قَوْلُهُ فِيهَا) أَيْ أَسْبَابِهَا
(His statement: on it [fīhā]) i.e., its causes.
(قَوْلُهُ فِيهِ) أَيْ فِي الْمَاءِ
(قَوْلُهُ حَقَائِقَ سِتَّةٍ بَلْ سَبْعَةٌ) اُنْظُرْ الْمُنْتَقَلَ عَنْهُ الَّذِي هُوَ السِّتَّةُ مَا هِيَ مِنْ السَّبْعَةِ وَلَعَلَّهُ مَا عَدَا الطَّهُورِيَّةِ؛ لِأَنَّهُ لَمْ يَذْكُرْ لَهَا مُقَابِلٌ وَسَكَتَ عَنْ النَّجَسِيَّةِ؛ لِأَنَّهَا لَمْ تُسْتَعْمَلْ فِي الشَّرْعِ وَلَوْ اُسْتُعْمِلَ لَقِيلَ فِي رَسْمِهَا صِفَةٌ حُكْمِيَّةٌ تُوجِبُ لِمَوْصُوفِهَا كَوْنَ الْمُلْقَى هُوَ فِيهِ نَجَسًا.
(His statement: on it [fīhi]) i.e., on water. (His statement: six realities, rather seven) Look at what was moved away from, which is the six, what are they from the seven? Perhaps it is everything except al-tuhuriyyah (the purifying quality), because he did not mention an opposite for it. And he was silent about al-najasīyyah (the quality of being impure) because it was not used in the Shari’ah, and if it were used, it would be said in its definition: a legal attribute that necessitates for that which it describes that what is cast into it is impure.
(قَوْلُهُ وَعَلَيْهِ نَقْتَصِرُ) لَا يَخْفَى أَنَّ إتْمَامَ الْفَائِدَةِ بِذِكْرِ الْبَاقِي فَنَقُولُ الطَّاهِرُ هُوَ الْمَوْصُوفُ بِصِفَةٍ حُكْمِيَّةٍ أَوْجَبَتْ لَهُ جَوَازَ اسْتِبَاحَةِ الصَّلَاةِ بِهِ أَوْ فِيهِ وَالنَّجِسُ بِكَسْرِ الْجِيمِ هُوَ الْمَوْصُوفُ بِصِفَةٍ حُكْمِيَّةٍ أَوْجَبَتْ لَهُ مَنْعَ الصَّلَاةِ بِهِ أَوْ فِيهِ وَحَدُّ الطَّهُورِيَّةِ بِفَتْحِ الطَّاءِ وَهِيَ كَمَا نُقِلَ عَنْ ابْنِ الْعَرَبِيِّ مِنْ خَوَاصِّ الْمَاءِ لَا تَتَعَدَّاهُ لِسَائِرِ الْمَائِعَاتِ إجْمَاعًا صِفَةٌ حُكْمِيَّةٌ تُوجِبُ لِمَوْصُوفِهَا كَوْنَهُ بِحَيْثُ يَصِيرُ الْمُزَالُ بِهِ نَجَاسَتُهُ طَاهِرًا وَضَمِيرُ بِهِ يَعُودُ عَلَى الْمَوْصُوفِ وَضَمِيرِ نَجَاسَتِهِ يَعُودُ عَلَى أَلْ الْمَوْصُولَةِ وَنَجَاسَتُهُ نَائِبُ الْفَاعِلِ وَطَاهِرًا خَبَرُ صَارَ فَالْمَوْصُوفُ بِالطَّهُورِيَّةِ هُوَ الْمَاءُ وَالْمُزَالُ بِهِ نَجَاسَتُهُ هُوَ الثَّوْبُ مَثَلًا فَالطَّهُورِيَّةُ صِفَةٌ حُكْمِيَّةٌ تُوجِبُ لِلْمَوْصُوفِ بِهَا الَّذِي هُوَ الْمَاءُ كَوْنَ ذَلِكَ الْمَاءِ بِحَيْثُ يَصِيرُ الْمُزَالُ بِهِ نَجَاسَتُهُ، وَهُوَ الثَّوْبُ مَثَلًا بِذَلِكَ الْمَاءِ طَاهِرًا وَحَدُّ التَّطْهِيرِ إزَالَةُ النَّجَاسَةِ أَوْ رَفْعُ مَانِعِ الصَّلَاةِ وَمِنْهُ يُتَعَقَّلُ حَدُّ ضِدِّهِ الَّذِي هُوَ التَّنْجِيسُ فَيُقَالُ هُوَ إلْقَاءُ النَّجَسِ بِطَاهِرٍ، وَأَمَّا الطُّهَارَةُ بِضَمِّ الطَّاءِ فَهِيَ فَضْلَةُ مَا يُتَطَهَّرُ بِهِ وَيُقَالُ لِتِلْكَ الْفَضْلَةِ طُهُورِيَّةٌ بِضَمِّ الطَّاءِ أَيْضًا، وَأَمَّا الطِّهَارَةُ بِالْكَسْرِ فَهِيَ مَا يُضَافُ إلَى الْمَاءِ مِنْ صَابُونٍ أَوْ غَاسُولٍ أَوْ نَحْوِهِمَا
(His statement: and upon it, we will limit ourselves) It is not hidden that the benefit is completed by mentioning the rest. So we say: Al-tahir (the pure) is that which is described with a legal attribute that necessitates for it the permissibility of rendering prayer permissible with it or in it. And al-najis (the impure), with a kasrah on the jim, is that which is described with a legal attribute that necessitates for it the prevention of prayer with it or in it. And the definition of al-tuhuriyyah (the purifying quality), with a fathah on the ta’, and it is, as transmitted from Ibn al-‘Arabi, among the specific properties of water, not extending to other liquids by consensus, is: a legal attribute that necessitates for that which it describes its being such that that whose impurity is removed by it becomes pure. The pronoun in “by it” refers to that which is described, and the pronoun in “its impurity” refers to the relative pronoun “that whose,” and “its impurity” is the deputy-subject, and “pure” is the predicate of “becomes.” So that which is described with the purifying quality is water, and that whose impurity is removed by it is the garment, for example. So, the purifying quality is a legal attribute that necessitates for that which is described by it, which is water, the being of that water such that that whose impurity is removed, which is the garment for example, by that water becomes pure. And the definition of al-tathir (the act of purifying) is the removal of impurity or the lifting of the impediment to prayer. And from it, the definition of its opposite, which is al-tanjis (the act of rendering impure), can be conceived. So it is said: it is the casting of an impure substance onto a pure one. As for al-tuharah with a dammah on the ta’, it is the leftover of what is used for purification, and that leftover is also called tuhuriyyah with a dammah on the ta’. As for al-tiharah with a kasrah, it is what is added to water, such as soap or lotion or the like.
(قَوْلُهُ وَالنَّظَافَةُ) عَطْفُ مُرَادِفٍ
(His statement: and cleanliness) is a synonymous conjunction.
(قَوْلُهُ وَالْأَوْسَاخِ) عَطْفُ تَفْسِيرٍ جَمْعُ وَسَخٍ مَا عَلَى الثَّوْبِ أَوْ غَيْرِهِ مِنْ قِلَّةِ التَّعَهُّدِ
(His statement: and dirt) is an explanatory conjunction, the plural of wasakh, which is what is on a garment or other things from lack of care.
(قَوْلُهُ وَتُسْتَعْمَلُ مَجَازًا) أَيْ مَجَازَ اسْتِعَارَةٍ تَبِعَ فِيهِ الْحَطَّابَ وَاعْتُرِضَ بِأَنَّهُ حَقِيقَةٌ لُغَةً فِي النَّظَافَةِ وَالْخُلُوصِ مِنْ الْأَدْنَاسِ حِسِّيَّةً كَانَتْ كَالْأَنْجَاسِ أَوْ مَعْنَوِيَّةً كَالْعُيُوبِ قَالَ اللَّهُ تَعَالَى {وَمُطَهِّرُكَ مِنَ الَّذِينَ كَفَرُوا} [آل عمران: ٥٥] أَيْ مُخَلِّصُك مِنْ أَدْنَاسِهِمْ {إِنَّهُمْ أُنَاسٌ يَتَطَهَّرُونَ} [النمل: ٥٦] أَيْ يَتَنَزَّهُونَ عَنْ الْعَيْبِ
(His statement: and it is used metaphorically) i.e., a metaphor by loaning, in which he followed al-Hattab. And it was objected that it is a linguistic reality for cleanliness and freedom from filth, whether physical, like impurities, or abstract, like defects. Allah the Exalted said: {and purify you from those who have disbelieved} [Al ‘Imran: 55], meaning, ‘save you from their filth.’ {Indeed, they are people who keep themselves pure} [al-Naml: 56], meaning, ’they keep themselves free from fault.’
وَحِينَئِذٍ فَلَفْظُ الطَّهَارَةِ مَوْضُوعٌ لِلْقَدْرِ الْمُشْتَرَكِ بَيْنَ الْمَعْنَيَيْنِ الْمَذْكُورَيْنِ كَمَا اخْتَارَهُ ابْنُ رُشْدٍ وَتَبِعَهُ فِي ذَلِكَ الرَّصَّاعُ وتت فِي شَرْحِهِ عَلَى الْجَلَّابِ
And in that case, the word al-taharah is established for the common denominator between the two mentioned meanings, as was chosen by Ibn Rushd, and al-Rassa’ and Tat followed him in that in his commentary on al-Jallab.
(قَوْلُ جَوَازَ اسْتِبَاحَةِ الصَّلَاةِ إلَخْ) فِيهِ أَنَّ أَوْ لِلتَّرْدِيدِ وَالتَّرْدِيدُ يُنَافِي التَّحْدِيدَ وَأُجِيبُ بِأَنَّ التَّرْدِيدَ فِي مُتَعَلِّقِ الْحَدِّ لَا فِي الْحَدِّ نَفْسِهِ فَيُقَالُ أَنَّ الصُّفَّةَ الْحُكْمِيَّةَ أَوْجَبَتْ جَوَازَ اسْتِبَاحَةِ الصَّلَاةِ بِالْإِطْلَاقِ إمَّا بِشَيْءٍ أَوْ فِي شَيْءٍ أَوْ لِشَيْءٍ، وَبِذَلِكَ يَنْدَفِعُ أَيْضًا مَا يَرِدُ مِنْ أَنَّ فِيهِ جَمْعَ حَقَائِقَ فِي حَدٍّ وَاحِدٍ، وَهُوَ طَهَارَةُ الْحَدَثِ وَطَهَارَةُ الْخَبَثِ وَحَاصِلُهُ أَنَّ الْجَمْعَ فِي الْمُتَعَلِّقِ أَوْ أَنَّ ذَلِكَ فِي قُوَّةِ تَعَارِيفَ لِكَوْنِ أَوْ لِلتَّنْوِيعِ
(The statement: the permissibility of rendering prayer permissible, etc.) In it is the issue that “or” is for alternation, and alternation contradicts formal definition. It was answered that the alternation is in the object of the definition, not in the definition itself. So it is said that the legal attribute necessitates the permissibility of rendering prayer permissible in an absolute sense, either with something, or in something, or for something. And by that is also repelled what is raised that it contains a collection of realities in a single definition, which are the purification from ritual impurity (hadath) and the purification from filth (khabath). The summary of it is that the collection is in the object, or that it is in the strength of multiple definitions due to “or” being for categorization.